prāpyam ekam ivoditam
tad brahma-kṛṣṇayor aikyāt
kiraṇārkopamā-juṣoḥ
yat-that; arīṇām-of the enemies of the Supreme Personality of Godhead; priyāṇām-of the devotees, who are very dear to the Supreme Personality of Godhead; ca-and; prāpyam-destination; ekam-one only; iva-thus; uditam-said; tat-that; brahma-of impersonal Brahman; kṛṣṇayoḥ-and of Kṛṣṇa, the Supreme Personality of Godhead; aikyāt-due to the oneness; kiraṇa-the sunshine; arka-and the sun; upamā-the comparison; juṣoḥ-which is understood by.
"Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Kṛṣṇa. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Kṛṣṇa Himself is like the sun."
In his Bṛhad-bhāgavatāmṛta, Śrīla Sanātana Gosvāmī has explained that the attainment of salvation by merging into the Brahman effulgence of the Lord cannot be accepted as the highest success in life, because demons like Kaṁsa, who were famous for killing brāhmaṇas and cows, attained that salvation. For devotees such salvation is abominable. Devotees are actually in a transcendental position, whereas nondevotees are candidates for hellish conditions of life. There is always a difference between the life of a devotee and the life of a demon, and their realizations are as different as heaven and hell.